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This Poros, Possession, then, is the Reason-Principle of all
that exists in the Intellectual Realm and in the supreme
Intellect; but being more diffused, kneaded out as it were, it
must touch Soul, be in Soul, [as the next lower principle].
For, all that lies gathered in the Intellect is native to it:
nothing enters from without; but "Poros intoxicated" is some
Power deriving satisfaction outside itself: what, then, can we
understand by this member of the Supreme filled with Nectar but a
Reason-Principle falling from a loftier essence to a lower? This
means that the Reason-Principle upon "the birth of Aphrodite"
left the Intellectual for the Soul, breaking into the garden of
Zeus.
A garden is a place of beauty and a glory of wealth: all the
loveliness that Zeus maintains takes its splendour from the
Reason-Principle within him; for all this beauty is the radiation
of the Divine Intellect upon the Divine Soul, which it has
penetrated. What could the Garden of Zeus indicate but the images
of his Being and the splendours of his glory? And what could
these divine splendours and beauties be but the Ideas streaming
from him?
These Reason-Principles- this Poros who is the lavishness, the
abundance of Beauty- are at one and are made manifest; this is
the Nectar-drunkenness. For the Nectar of the gods can be no
other than what the god-nature essentially demands; and this is
the Reason pouring down from the divine Mind.
The Intellectual Principle possesses Itself to satiety, but there
is no "drunken" abandonment in this possession which brings
nothing alien to it. But the Reason-Principle- as its offspring,
a later hypostasis- is already a separate Being and established
in another Realm, and so is said to lie in the garden of this
Zeus who is divine Mind; and this lying in the garden takes place
at the moment when, in our way of speaking, Aphrodite enters the
realm of Being.
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